Chapter 23 ETHNO-RELIGIONISTS AND ADVENTIST FUNDAMENTALS: DO THE FUNDAMENTALS DEAL WITH SPIRITUAL WARFARE?

Transcription

1 Chapter 23 ETHNO-RELIGIONISTS AND ADVENTIST FUNDAMENTALS: DO THE FUNDAMENTALS DEAL WITH SPIRITUAL WARFARE? BØRGE SCHANTZ April 8-9, 2002 The Seventh-day Adventist Church is rapidly expanding numerically and will soon pass the 15 million mark. The growth is most remarkable south of the Tropic of Cancer in the developing and mostly non-christian world. Initially Seventh-day Adventists, in their prophetic interpretation and understanding, envisioned that their call and main task was to call other Christians to come out of their fallen Christian denominations and join those who obey God s commandments and hold to the testimony of Jesus (Rev 12:17). For that reason, the summary of the most important Seventh-day Adventist Fundamental Beliefs was geared toward people belonging to other Christian churches. The worldview and vocabulary in the summaries were expressed in such a way that it was assumed that the readers and new followers had a Christian background and were literate. In this way, the Fundamental Beliefs were

2 308 Adventist Responses to Cross-Cultural Mission developed to explain to Protestant Christians where the Adventist beliefs were in agreement with their beliefs and where they were different. The Fundamental Beliefs stressed belief in God and the Bible more than guidelines on how to live out these convictions in one s daily life. It was taken for granted that true ideas about God would naturally result in Christian actions and lifestyles that need not be stated (Ministerial Association 1988). Are the Fundamentals Meaningful for All Religions? In the late eighteenth century, people of non-christian religions also became the focus for evangelistic outreach. Mission activities of various kinds, often with good results, took place in areas where non-christian religions were dominant and where illiteracy was prevalent. Global Mission increased the Adventist emphasis on reaching the two-thirds world with the Three Angels Messages. Among the non-christian people in the world, various Christian mission agencies, including the Seventh-day Adventists, have had and still have their greatest successes among people belonging to so-called tribal religions. There are approximately 270 million people in this category. Definitions and Geography For practical reasons, a distinction is made between a world religion and a tribal religion. A world, or universal, religion is of a missionary nature. This means that it is not only open to people of all races, nationalities, and cultures, but it also wants all people to embrace its beliefs and practices. These religions generally have sacred writings, a common language, and a kind of priesthood. World religions living up to these definitions include Christianity and Islam, while Hinduism, Buddhism, and Judaism are also world religions, but ones that are not so active in their missionary endeavors. Tribal religions are of various kinds and have many labels. They are termed as traditional, ethno, primitive, preliterate, pagan, heathen, animistic, or fetish religions. Those types of descriptive names were to some extent determined by a variety of circumstances and probably given to them by the first anthropologists and missionaries who met them, researched them, and experienced them. The terms, pagan, heathen, animistic, and fetish for these religions are somewhat derogatory terms and should not be used. For our purpose in this chapter, we will use the terms traditional religion and tribal religion.

3 Ethno-Religionists and Adventist Fundamentals 309 Traditional religion is generally confined to a single tribe. For that reason, the terms tribal religion or ethnic religion could also be justified. Traditional religions are, as a rule, not universal. Each tribe has its own religion with concepts of divinity, humanity, and nature. In their worship, they are dependent on their ancestors and, as tribes, revere only their own ancestors. It is obvious that it is not possible for a member of one tribal group to be an adherent member of another tribal group in worship forms and rituals as their ancestors are not the same. For that reason, there are no attempts by one group of traditional religionists to win another group to their faith and traditions. The traditionalists are found in African tribes, Indians of the Americas, Eskimos in Canada and Greenland, mountain people in Southern Asia, fringe people in China, Aborigines in Australia, Pacific Islanders, and Siberian clans. The ethno-religionists represent more than 3,000 cultures, each with its own special brand of traditional religion with a combined population of a little under 300 millions adherents. People from Traditional Religions Proved To Be Most Winnable for Christianity Around the beginning of the nineteenth century, Christian missions began to focus on the adherents of non-christian religions, and Christian churches and missions were established. However, the missionaries found that when they encountered the so-called world religions (Hinduism, Buddhism, and Islam), the results in soul winning were very meager, even negligible. The major successes were among the many smaller and isolated ethnic groups of adherents to traditional religions intermingled with a predominantly world religion. In this way, reports to the home churches that told about baptisms in a Hindu or Muslim country gave the impression that Hindus and Muslims had been reached. In reality the new Christians were from the tribal groups living as a minority in those areas. Main Beliefs and Practices in Traditional Religions Although traditional religions exist in many cultures, anthropologists, assisted many times by missionaries, have done more research and have written more extensively on the many African brands of traditional religions than other parts of the world. On the African continent there are diversities and

4 310 Adventist Responses to Cross-Cultural Mission variations from one tribal group to another, making it impossible to do justice with a brief sweeping outline of their beliefs and practices. However, it can generally be stated that a traditional religion is a religious system of relationships between man s visible and invisible world. Traditional religionists believe that this world is ruled by a Creator and various other powers, all of which are manifestations of the High God. These powers are accessible through specialists and rituals meaningful to daily life. There are many common traits among traditional religions, but I will touch upon the six most prominent ones. Belief in a High God The High God is above all other powers in the universe and is regarded as universal and the god for all people. He is viewed as creator, but is withdrawn and mysterious. There are no temples where the High God is worshipped, no priesthood or organized worship to serve him, and no holy books to describe him. The concept of the High God is somewhat arbitrary, as he is sometimes understood to be interested in people s morals and at other times to be aloof from life in this world. Communication with humans takes place through lesser gods, the spirits, and the ancestors. Most traditionalists share the belief in a High God although generally they do not know or say much about him. The Spirit World The Polynesian concept of mana, which is a belief in an impersonal supernatural force inherent in a person, god, or sacred object, is also present in traditional religion. The spirits can be ancestors (living dead) who passed away in the distant past and are distinguished from other spirits. These spirits and ancestors can be good or evil, friendly or unfriendly, helpful or tricky. Spirits are present everywhere, dwelling in material and even immaterial things. Offerings and prayers brought to the spirits can be accepted or rejected. The Living Dead The traditionalists believe that after physical death, people continue to exist in the spirit world and can be promoted to a status a little less than that of the gods or god. It is possible to have direct communication between the living and the ancestors. Ancestral spirits are generally honored, are recognized by surviving relatives and friends, and serve as intermediaries for the higher

5 Ethno-Religionists and Adventist Fundamentals 311 spirit powers. They can protect and guide, but they can also do harm. The ancestors, especially those who have reached the status of being a lesser god, are worshipped. For a few generations after their death ancestors are honored and remembered as humans. Some traditionalists believe in partial reincarnations of an ancestor reborn as a child of the same family. Up to five generations later, some see characteristics that remind them of the ancestor. Death does not mean the end to life, and the bonds between the living and the dead are not severed when a person passes away. Death is really an occasion for the family to seek more benefit and greater help in life for the departed person can bring messages, health, and children to barren women. Death affects the whole tribal community in a positive way, as the rituals in connection with the departed person draw the community together. Importance of Myths In traditional religions, there are generally neither scriptures nor creeds. Myths related from generation to generation are the important guardians of traditions and teachers of morals. Myths tell how resources and skills are obtained from spirit powers and how spirit powers operate. Through these myths, commands, counsels, warnings, and rewards from the unseen powers are communicated to the people. Communication takes place through dreams, visions, and even ecstasy. Rituals The traditionalist belief in two worlds (the world of the living and the world of the living dead ) employs rituals as important in communication from one world to the other. Rituals are based on ancient myths imparted from generation to generation. The rituals are complex, detailed, and an important part of all acts of worship. Stories from myths are acted out from time to time, thereby helping people feel that they share in the power of gods and that they can renew life from their origins. Many traditional religions believe that the first man in the tribe originated from the High God, and some even believe that the High God was the first man.

6 312 Adventist Responses to Cross-Cultural Mission Magic, Sorcery, Witchcraft, and Medicine The most disturbing elements in traditional societies are black magic, sorcery, and witchcraft. When things go wrong for a person, family, or community, the cause must be found. Common enemies of society include disease, accidents, barrenness, suffering, and attacks by insects and animals. Misfortunes can also have their source in nature such as drought, earthquakes, famines, and locusts. A physical explanation is, however, not sufficient to satisfy the sufferer for they question which powers or persons caused such things to happen. The source might be the spirits or individuals who have used witchcraft, magic, or sorcery. The cure can then be found through the use of a specialist, a medicine man. He or she can be a medium, diviner, prophet, magician, healer, or rainmaker. There is also a belief that sacrifices can be performed for various purposes, such as to chase off evil, to secure ancestors support, to pacify supernatural beings, or to express gratitude for favors from the spirit world. Positive Aspects of Traditional Religions Religion is the strongest element for people in traditional societies and it permeates all facets of life. There is no formal distinction between the secular and the sacred, between the spiritual and material, for all is integrated. Over centuries, tribal societies have been kept in balance by their religions, which have provided them with a worldview and helped to cultivate the whole person. Their religions have given answers to questions about suffering, pain, death, and life after death, and have also explained fortune, good harvests, and birth of healthy children. Traditional religion also serves as a means of education for tribal people and as a means of social control, for the religious elements of the culture check anti-social behavior. Through the many rituals, initiation rites, and taboos, people are taught the means of horizontal and vertical communication with divinities, elders in society, other members of their own society, and with people of other tribes. At times of confrontations with other tribes, religion gives unity through a common foe, which can create an opportune occasion for finding a scapegoat for local problems. Traditional religions grant rights and power to the powerless and identities to the deviants. Rites of passages ensure that attention is paid to the important various stages in life.

7 Ethno-Religionists and Adventist Fundamentals 313 The traditions of the religion such as respect for nature, sexual morality, and dietary laws are also instilled subconsciously over the years. Rituals provide moral and ethical values to live by, instill respect for the authorities, and show people their limitations. The religions are storehouses for the history and cultural values of the traditionalists, and are viewed as celebrations of life. Culture takes the form of poetry, music, dance, carvings, and pottery. Religions, as integrated systems, have for centuries kept many societies and cultures in reasonable balance and have made sense to the people living in the traditional cultures. Christian missionaries must show understanding, tact, and care when introducing a new religion with another worldview and code of conduct. Negative Aspects of Traditional Religions One of the primary negative aspects of traditional religions is that the people live in constant fear. There are multiple reasons for being afraid. Natural forces, such as earthquakes, epidemics, famines, calamities, and locust invasions can be destructive. As mentioned previously, the people do not question why these negative things happen as much as they question who caused them. Natural explanations are not adequate for tribal people. They fear the influence and acts of wicked ancestors. Witchcraft and evil spirits can have a variety of harmful results, including disease and death. People may feel threatened by an attack of witches or, even worse, may fear that they may themselves be possessed by evil powers that will turn them into witches. Their fear will bring them under suspicion, and tribal people will assume that they could be responsible for any misfortune or death within the tribal community. These premonitions and fears can cause them to reduce spiritual practices, avoid responsibilities in local matters, and be reluctant to take part in social activities. Continuous mistrust will eventually lead to ostracism, even torture and death. Women face special challenges if there are problems such as the birth of twins which can cause fear within a tribal society. Then there is the cruel female circumcision that is practiced by some of the tribes in Africa. Fear will generally result in a preoccupation with and search for all kinds of protections that are available through charms, magic, anti-witchcraft medicines, and sorcery. Fear can even lead to various cruel practices; even human sacrifices to appease nature. There is also fear of others using negative African medicines. To further complicate the fear, there is also the fact that consulta-

8 314 Adventist Responses to Cross-Cultural Mission tions with the specialists who can protect from all the dangers of society are generally extremely expensive, causing financial ruin for the family unit and thus, creating a sense of powerlessness. Experiences over generations have left a deep-rooted belief that, generally, even the application of all the most expensive means and measures prescribed by the specialists are not able to provide the needed help and self-protection. This results in an ultimate feeling of hopelessness and misery. Traditional religion is, in this way, an enemy of society and people. The people in traditional religions are like other people in their search for God and truth. However, some of them live in a terrible state of depravity that encourages the practice of cannibalism, patricide, infanticide, body-mutilation, human sacrifices, and intertribal warfare all practices and customs that are approved of and even directed by their religion. Role and Status of Women in Tribal Societies In missionary outreach to adherents of traditional religions, it is important to have an understanding of the role and status of the women. Measured by Western standards, women have an inferior position, and their lives are controlled by many taboos. Almost all tribal religions practice polygamy, where the women share the husbands with other wives. In tribal societies, it is usually women who are under suspicion of being witches and of using witchcraft. On the positive side, it is found that in some tribes women serve as queen mothers and hold important political positions, thereby wielding authority. Some tribes even have women priests, women mediums, and women who practice medicine. Still, in most tribal societies, it is observed that, although women engage in about the same amount or even more physical work than men, they do not have the same rights. They have no voice in the councils, and are generally excluded from the many secret societies dominated by men even though they can attend similar societies for women. This inferior position has, in many instances, made women more ready to accept the change and position in life that Christianity offers. The opportunities for getting an education and participating in religious rituals as they are found in Christian churches are very attractive to women. This is especially true among the many independent Christian churches in Africa that give women a chance to express their religious sentiments and be much more self-assertive. However, it has been observed that after conversion to either Christianity or

9 Ethno-Religionists and Adventist Fundamentals 315 Islam, women from traditional societies are also the most persistent retainers of the old beliefs and rituals and thereby the ones most likely to engage in syncretistic religious experiences. Why Are Traditionalists Winnable for Christianity? Christian missions have had their greatest successes among ethno-religious people. The oldest and best example is, interestingly, best illustrated by Christianity in Europe. The pre-christian, non-literate, tribal, and pagan European religions were among the first, outside of the Middle East, to discard their religions and accept Christianity. Subsequently, similar successes were achieved in Africa, Latin America, on the islands of the Pacific, and in some parts of Asia. Seventh-day Adventist missionaries have also been successful among these peoples for, in addition to the success of reaching other Christians with the Three Angels Messages, Adventists have seen their greatest increases in membership in Africa south of the Sahara among traditional religionists. However, Christian missionaries are not the only ones who have become active and successful in winning tribal people in Africa, for Muslims have been able to lead many of these traditionalists to pray in the direction of Mecca and take on a form of Islam. There are multiple reasons why these tribal people are winnable and convert to organized, historical, and scriptural religions. Various explanations, some negative and some positive, could be listed. In evaluating the special situations, all basic motivations, including the more materialistic, must be studied. The presence of a Christian mission that offers modern medicine and education, no doubt, can be a heavy argument for inviting missionaries and accepting their preaching. Also, the powerful methods used by some Western evangelists, with visual aids, well-organized sessions, and other convincing features, will draw people into churches. On the more spiritual and positive side, there is, in traditional religions, a lack of developed philosophy and thought compared with what Christianity has to offer. Tribal religions are generally isolated and local, not universal. Traditional religions generally have no ethical systems adequate for life in the modern world and are not organized with holy books, a priesthood or even a common language. Therefore, the gospel and other biblical messages are quite easily accepted and if rightly perceived, will meet the people s demanding and

10 316 Adventist Responses to Cross-Cultural Mission deep-felt needs, releasing the people from their fear of local spirits and evil practices in their old religions. What Kind of Christians Do They Become? Western scholars have for centuries not taken the traditional religions seriously, and only recently have they received much attention. Tribal people, in small pockets scattered among the adherents of the world religions, were regarded as primitive, and their religion was termed natural and pagan. The major reasons for this neglect were that there were no written histories, no sacred writings, and no records of prophets and founders. Even most missionaries had similar attitudes toward these people. Early missionaries especially despised and ridiculed these religions and regarded them as being of the devil because of the human sacrifices and cruel customs. Still, it was among these people that Christianity was usually most successful in establishing the first churches in newly-entered areas. However, it is especially difficult for tribal people to leave behind the comprehensive and often complex beliefs concerning the causes of harm, death, and its aftermath, and the existence of ancestors and the spirit world. Even after conversion to either Christianity or Islam, the presuppositions of traditional religions continue to influence life and thought of the former traditionalists. The customary ways continue to shape people s actions and innermost thoughts. When people face real problems, and when it appears that Christianity is not giving them fast and definite solutions, traditionalists tend to seek answers and remedies from their old religions. Muslims estimate that more than 90 percent of their converts to Islam from the various tribal religions still live in a kind of Islamic folk religion, and a Roman Catholic priest in an African country stated that it takes at least three generations to transform someone from a tribal religion into a true Roman Catholic believer. Where Did Missionaries Fail? The traditionalists need the biblical message of the Christian gospel to bring them a true picture and understanding of deity. The Bible, when rightly understood, will show them a sense of justice, ethics, and morals as they are revealed in the Word of God. As the life of Jesus Christ is explained, it will have a great influence on them as they grasp his nature, love, justice, and righteousness. The Ten Commandments and other precepts from the Bible will replace

11 Ethno-Religionists and Adventist Fundamentals 317 the often-cruel tribal morality and rituals and will give them an incentive for a better life. Christianity, with its understanding of prayer and God s intervention through his messengers, will liberate tribal men and women from the various fears of the spirit world. The rules for diet and healthful living, based on the Old and New Testament, will give them better health and physical welfare. To all these great spiritual blessings must be added the fact that Christianity will bring tribal people into the modern world by helping them over the often-painful transition from illiteracy to education and from village life to city dwelling. In many cases, however, missionaries who worked among traditionalists, witnessing and teaching about the Christian faith, wanted to have fast and impressive reports for the home-fields. Frequent baptisms of traditionalists could, therefore, supply accounts of successful activities. Too often, Adventist missionaries accepted new converts into church fellowship, baptizing them based more on a visible change in lifestyle rather than a deep understanding of spiritual matters. The questions asked and conditions for baptism and fellowship in the church often focused on church attendance, Sabbath-keeping, health principles (especially the non-use of alcohol, tobacco, and various native drugs), tithe-paying, accepting church organization, and other beliefs that revealed an outward, visible lifestyle more than an inward experience with God and Jesus Christ. In dealing with people steeped in traditional religions, the most important biblical truth Seventh-day Adventists have to bring to them is the extremely important biblical eschatology with conditional immortality. Most of the tribal people s traditional beliefs and rituals are completely inconsistent and contrasting with these comforting realities and biblical truths. Their concepts of a High God, lesser gods, spirit world, ancestors, rituals, magic, and medicine are focused on death and what happens after death. The biblical messages that God alone is immortal, that death is an unconscious condition for all people, and that at the Second Coming of Christ there will be a resurrection for all the righteous while the unrighteous will be annihilated these are the most important Fundamental Beliefs for traditionalists. Therefore, the important Adventist biblical eschatological beliefs should be taught in detail. In accepting these biblical messages, a person from an animistic background, with various practices and rituals, has his whole worldview completely torn apart and condemned. The main essentials of traditional religion, including the overwhelming role supernatural beings play, are re-

12 318 Adventist Responses to Cross-Cultural Mission nounced. Because satanic forces will still attempt to haunt the new convert, the new Christian faith should offer biblical alternatives that can fill the great and decisive vacuum created when the old supernatural world experience is completely renounced. Generally, in our evangelistic approaches to Western Christians, we do not meet this challenge, and, for that reason, no doubt, we have not put much emphasis on it in our Fundamental Beliefs. For most people in non-christian religions, however, an understanding and grasp of the ministry of both loyal and fallen angels would be of extreme significance. Towards a Meaningful, Practical Angelology God s people in both the Old and New Testament times at various occasions in their dealings with the surrounding nations met cultures that had somewhat similar beliefs and practices as tribal religionists have today. Therefore, the stories of the personalities and events in the Old Testament make good sense to people who live in a society and culture close to the biblical narratives. Fertility cults, heathen sacrifices (sometimes including infanticide), necromancy, sorcery, and worship of stones and trees are all mentioned in the biblical stories. In working with persons from traditional religions, many experiences and incidents from the Bible, when detailed and rightly explained, will help the people understand the biblical message. The positive role that God s angels played in helping, warning, and delivering God s people who depended on and prayed for their assistance will be of tremendous help in working with traditionalists. The biblical narratives will fill the vacuum in their worldview and, when convincingly taught, will make it clear that spirits, ancestors, and other supernatural creatures in their former world were demonic and do not have the right and power to be part of their new lives in Christ. In the Word of God, we learn of various roles played by angels. Angels are revealed as messengers of divine truth to mankind, as conveyers and heralds of special events, on assignment to protect God s faithful people, both individually and collectively, and even sent to execute punishment on adversaries. Angels effectuated divine judgment on the sinners in the Israel of Old, and in some cases, served as suppliers of special aid by bringing food and water. They even assisted in setting jailed prisoners free. The Bible also outlines the rebellion in heaven where Lucifer became Satan and seduced many angels (Rev 12:4) to be part of his revolt against God s dominion. The role and activities of the fallen angels against God s govern-

13 Ethno-Religionists and Adventist Fundamentals 319 ment and plan of salvation are adequate to explain the deception behind the supernatural happenings in the traditionalist s former religious worship and experience. This teaching will explain that Satan and the fallen angels are the deceivers in all false religions and can take upon themselves many forms and imitations to lead people astray. Such teaching also unveils the deceitfulness, futility, and ineffectiveness of their former worship of gods, demigods, ancestors, and spirits that do not in reality exist but are a part of the deceptions caused by fallen angels. Good biblical teaching concerning Satan and his angels will also reveal the danger and even counterproductive use that medicine, magic, and witchcraft can cause. Angels have a very significant role to play in God s plan, and we have perhaps neglected this important aspect of the plan of salvation. Angels were witnesses to creation, were associated with the giving of the Law, and will have an important role in the final judgment. In the Bible there are about 300 references to angels (see Appendix). The Fundamental Beliefs and the Traditionalists All the biblical truths, which are so well expressed in the Seventh-day Adventist Fundamental Beliefs, should be stressed and strongly emphasized in evangelism among ethno-religionists. They are needed not only to bring traditional religionists into a meaningful relationship with Christ and his church, but they also serve to help the new converts face the issues in their daily lives. The all-important teaching in Adventism that Jesus triumphed over and subjugated all demonic powers should be convincingly emphasized in detail. To this must be added that some of the Fundamental Beliefs inevitably have more relevance than others in these cross-cultural and cross-religious situations. When tribal religionists fully accept Christianity their world is completely torn apart as the dependence on, belief in, and fear of the spirit world is condemned and declared to be unbiblical and of the devil. A few observations from a missiological viewpoint on the Fundamental Beliefs will be appropriate at this point. In evangelistic approaches to people in traditional religions, as well as to adherents of the world religions, all Fundamental Beliefs are needed. They must, however, be carefully adapted to local cultures, beliefs, and situations. As mentioned earlier, present wordings are too often based on a Western theological understanding.

14 320 Adventist Responses to Cross-Cultural Mission Fundamental Belief number 7 (Nature of Man) and number 26 (Death and Resurrection) should be furthered developed and extended. Even in outreach endeavors to Muslims, Hindus, Buddhists, ethno-religionists, and the majority of non-adventist Christians, the biblical teachings on conditional immortality and the state of the dead are the greatest challenges for Adventist evangelists. Fundamental Belief number 18 (Gift of Prophecy) is a point in our proclamation that will be readily accepted by people in traditional religions because they believe in prophets. Fundamental Beliefs number 15 (Baptism) and number16 (The Lord s Supper) are of significant importance. Rituals and ceremonies are extremely significant, not only for living out faith in traditional societies, but also for transmitting biblical truth from one generation to another in a preliterate society. Pastors in these situations should also be prepared to make child dedications, weddings, ordination of church officers, church dedications, and funeral services into meaningful rites of passage. A Long Overdue Need for an Additional Fundamental Belief on Angels Seventh-day Adventists need to develop a more detailed biblical angelology. In our concepts of the celestial world, we believe in God the Father, God the Son, and God the Holy Spirit, but we also believe in loyal angels. Are not all angels ministering spirits sent to serve those who will inherit salvation (Heb 1:14)? Opposing forces consist of the fallen angels created by God who rebelled against him and were cast out of heaven. These rebellious angels serve Satan. Their power is limited, and judgment awaits them in the future. In the Bible, there is no real distinction between fallen angels and demons. In accepting and understanding the active existence of angels, both good and evil, there are all the possible components needed to fill the great vacuum created when Christian preaching condemns and insists on a removal of the many-sided supernatural and spirit world that surrounds the traditionalists and in which they believe. Angels are already mentioned in the Fundamental Beliefs under number 8 dealing with The Great Controversy which reads: To assist His people in this controversy, Christ sends the Holy Spirit and the loyal angels to guide, protect, and sustain them in the way of salvation. Here loyal angels are mentioned.

15 Ethno-Religionists and Adventist Fundamentals 321 In Fundamental Belief number 27 on The Millennium and the End of Sin, there is the following statement concerning fallen angels: The unrighteous dead will then be resurrected and, with Satan and his angels, will surround the city, but fire from God will consume them and cleanse the earth. These two short, general statements on the loyal and fallen angels may satisfy and fill the vacuum created by the biblical demand to make Christ the only master, when they are explained, supported by other biblical texts, and accompanied by practical examples. However, a doctrine on Christ s victory must be followed by practical teachings on who is assisting Christ in the victory. Traditionalists, and for that matter, the majority of people in the world religions of Islam, Hinduism, Buddhism, and Shintoism, have for generations had their lives focused on and controlled by a complexity of supernatural creatures whom they feared and by whom they were both persecuted and helped. These people will experience a tremendous vacuum when these dominating factors are removed without being replaced. It will never be sufficient to use well-expressed doctrines in a Western way. There should be practical references explaining not only who is causing the trouble, but also who will assist in the spiritual warfare between good and evil. Nothing can be more meaningful and helpful to the non-christian converts than explanations and examples of the work of loyal angels and their counterparts, the fallen angels, as narrated in Bible history. Conclusion As stated above, as a church Adventists need to develop a thorough and sound biblical angelology in order to help missionaries in facing the complex spirit world of the various world religions as well as the millions still in the traditional religions. Such a doctrine will assist such people in understanding the plan of salvation. Adventist theologians should develop detailed discourses on the many aspects of angelology in the framework of an Adventist eschatology and understanding of the Scriptures. A serious and thorough study of the role, ministry, and importance of the angels in God s overall plan of salvation should be a meaningful addition in the church program. The negative role of fallen angels should also be an important section of these studies. Several other Christian denominations are presently involved in developing a detailed angelology. They feel that there is a need to study this important aspect of Christian faith

16 322 Adventist Responses to Cross-Cultural Mission and theology. In Islam, the second point in their Articles of Faith, next to the article on Allah, deals with angels. Church members should have access to literature on the subject of angelology, and the subject should be part of the ministerial training in Adventist seminaries. Angelology definitely is a must in educating ministers and missionaries who are attempting to win converts from non-christian religions, whether they are Muslims, Hindus, Buddhists, or traditionalist religionists. Appendix The Ministry of Angels in the Bible Old Testament Examples Abraham and Isaac: Angels restrained Abraham (Gen 22:11) Jacob and Laban: Angels restrained Laban s cheating (Gen 31:11) Angel appeared to Moses at the burning bush (Exod 3:2) Angel gave message on birth of Ishmael and Samson (Gen 16:11; Judg 13:3-5) Angel escorted Israel through the wilderness (Exod 23:20-23) Put a cloud between Israel and the Egyptians (Exod 14: 19) Invoked a curse against a village that refused to help Jews (Judg 5:23) Fed Elijah in the desert (1 Kgs 19:5) Inflicted disasters on invaders of Jerusalem (2 Kgs 19:35) Angels appeared in human form (Gen 18) Angels are beautiful (1 Sam 29:9) Angels know everything that happens on earth (2 Sam 14:20) Angels eat special food (Ps 78:24-25) New Testament Examples Angels gave message on birth of John the Baptist and Jesus (Luke 1:11-20) Warned Joseph to flee to Egypt with Mary and Jesus (Matt 2:13) Encouraged Jesus on way to Mount of Olives (Luke 22:43) Rolled away the stone from Jesus tomb (Matt 28:2-3) Released Peter from prison (Acts 12:7-10) Active in evangelism and in the early church (Acts 8:26; 10:1-7) Special Orders of Angels Seven spirits (archangels) connected to God s throne (Rev 1:4; 4:5) Four angels at four corners of the earth (Rev 7:1) Cherubims (Gen 3:4; Ezek 28:14, 16)

17 Ethno-Religionists and Adventist Fundamentals 323 Seraphims (Isa 6:2-6) Hostile Angels Satan and many angels rebelled against God (Rev 12:7-9) They work against God by seduction (Rev 12:4) Characterized as murderers and liars (John 8:44) Incite whole human race to sin (John 13:2) Brought death and judgment for all (Rom 5:12) Accuse men and women before God (Zech 3:1-4; Rev 12:10) Work under guise (Gen 3:1-6) Satan appears as an angel of light (2 Cor 11:14) Reference List Aagaard, Johannes, ed Håndbog i Verdens Religioner. Copenhagen: Politiken. Barrett, David B., and Todd M. Johnson Missiometrics 2006: Goals, Resources, Doctrines of the 350 Christian World Communions. International Bulletin of Missionary Research 30 (January): Bascom, W. R., and Melville J. Herskovits Continuity and Change in African Cultures. Chicago: The University of Chicago Press. Beaver, R. Pierce, ed The World Religions. Herts, UK: Lion Publishing. Bosch, David J Witness to the World. Atlanta, GA: John Knox Press. Braswell, George W., Jr Understanding World Religions. Nashville, TN: Broadman. Harris W. T., and E. G. Parrinder The Christian Approach to the Animist. London, UK: Edinburgh House. Hill, Harriet Witchcraft and the Gospel: Insight from Africa. Missiology XXIV (July): Howells, William The Heathens. New York: Doubleday.

18 324 Adventist Responses to Cross-Cultural Mission Kirby, John P Anthropology of Knowledge and the Christian Dialogue with African Traditional Religions. Missiology XX (July): Lausanne Occasional Papers No Christian Witness to People of African Traditional Religions. Wheaton, IL: Lausanne Committee for World Evangelization. Mbiti, John S African Religions and Philosophy. New York: Anchor Books Introduction to African Religion. London, UK: Heinemann. Ministerial Association, General Conference of Seventh-day Adventists Seventh-day Adventists Believe: A Biblical Exposition of 27 Fundamental Doctrines. Washington, DC: Ministerial Association. Staples, Russell L Class notes from the course African Religions and Philosophies. Berrien Springs, MI: Andrews University. Tippett, Alan R The Evangelization of Animists. In Perspectives on the World Christian Movement, A Reader, Ralph Winter and Steven C. Hawthorne, eds. Pasadena, CA: William Carey Library.